Yeremia 6:17

6:17 The Lord said, ¹ 

“I appointed prophets as watchmen to warn you, ²  saying:

‘Pay attention to the warning sound of the trumpet!’” ³ 

But they said, “We will not pay attention!”

Yeremia 6:19

6:19 Hear this, you peoples of the earth: ⁴ 

‘Take note! ⁵  I am about to bring disaster on these people.

It will come as punishment for their scheming. ⁶ 

For they have paid no attention to what I have said, ⁷ 

and they have rejected my law.

Yeremia 7:22

7:22 Consider this: ⁸  When I spoke to your ancestors after I brought them out of Egypt, I did not merely give them commands about burnt offerings and sacrifices.

Yeremia 15:11

15:11 The Lord said,

“Jerusalem, ⁹  I will surely send you away for your own good.

I will surely ¹⁰  bring the enemy upon you in a time of trouble and distress.

Yeremia 17:22

17:22 Do not carry any loads out of your houses or do any work on the Sabbath day. ¹¹  But observe the Sabbath day as a day set apart to the Lord, ¹²  as I commanded your ancestors. ¹³ 

Yeremia 22:21

22:21 While you were feeling secure I gave you warning. ¹⁴ 

But you said, “I refuse to listen to you.”

That is the way you have acted from your earliest history onward. ¹⁵ 

Indeed, you have never paid attention to me.

Yeremia 26:13

26:13 But correct the way you have been living and do what is right. ¹⁶  Obey the Lord your God. If you do, the Lord will forgo destroying you as he threatened he would. ¹⁷ 

Yeremia 31:3

31:3 In a far-off land the Lord will manifest himself to them.

He will say to them, ‘I have loved you with an everlasting love.

That is why I have continued to be faithful to you. ¹⁸ 

Yeremia 33:20

33:20 “I, Lord, make the following promise: ¹⁹  ‘I have made a covenant with the day ²⁰  and with the night that they will always come at their proper times. Only if you people ²¹  could break that covenant

Yeremia 36:7

36:7 Perhaps then they will ask the Lord for mercy and will all stop doing the evil things they have been doing. ²²  For the Lord has threatened to bring great anger and wrath against these people.” ²³ 

Yeremia 36:20

36:20 The officials put the scroll in the room of Elishama, the royal secretary, for safekeeping. ²⁴  Then they went to the court and reported everything ²⁵  to the king. ²⁶ 

Yeremia 36:24

36:24 Neither he nor any of his attendants showed any alarm when they heard all that had been read. Nor did they tear their clothes to show any grief or sorrow. ²⁷ 

Yeremia 36:28

36:28 “Get another ²⁸  scroll and write on it everything ²⁹  that was written on the original scroll ³⁰  that King Jehoiakim of Judah burned.

Yeremia 38:2

38:2 “The Lord says, ‘Those who stay in this city will die in battle or of starvation or disease. ³¹  Those who leave the city and surrender to the Babylonians ³²  will live. They will escape with their lives.’” ³³ 

Yeremia 38:20

38:20 Then Jeremiah answered, “You will not be handed over to them. Please obey the Lord by doing what I have been telling you. ³⁴  Then all will go well with you and your life will be spared. ³⁵ 

Yeremia 42:13

42:13 “You must not disobey the Lord your God by saying, ‘We will not stay in this land.’

Yeremia 42:21

42:21 This day ³⁶  I have told you what he said. ³⁷  But you do not want to obey the Lord by doing what he sent me to tell you. ³⁸ 

Yeremia 44:23

44:23 You have sacrificed to other gods! You have sinned against the Lord! You have not obeyed the Lord! You have not followed his laws, his statutes, and his decrees! That is why this disaster that is evident to this day has happened to you.” ³⁹ 

Yeremia 51:61

51:61 Then Jeremiah said to Seraiah, “When you arrive in Babylon, make sure ⁴⁰  you read aloud all these prophecies. ⁴¹ 

[6:17]  ¹ tn These words are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.

[6:17]  ² tn Heb “I appointed watchmen over you.”

[6:17]  ³ tn Heb “Pay attention to the sound of the trumpet.” The word “warning” is not in the Hebrew text, but is implied.

[6:19]  ⁴ tn Heb “earth.”

[6:19]  ⁵ tn Heb “Behold!”

[6:19]  ⁶ tn Heb “disaster on these people, the fruit of their schemes.”

[6:19]  ⁷ tn Heb “my word.”

[7:22]  ⁸ tn Heb “For” but this introduces a long explanation about the relative importance of sacrifice and obedience.

[15:11]  ⁹ tn The word “Jerusalem” is not in the text. It is supplied in the translation for clarity to identify the referent of “you.” A comparison of three or four English versions will show how difficult this verse is to interpret. The primary difficulty is with the meaning of the verb rendered here as “I will surely send you out [שֵׁרִותִךָ, sherivtikha].” The text and the meaning of the word are debated (for a rather full discussion see W. L. Holladay, Jeremiah [Hermeneia], 1:446-47, n. b-b). Tied up with that is the meaning of the verb in the second line and the identification of who the speaker and addressee are. One of two approaches are usually followed. Some follow the Greek version which has Jeremiah speaking and supporting his complaint that he has been faithful. In this case the word “said” is left out, the difficult verb is taken to mean “I have served you” (שֵׁרַתִּיךָ [sheratikha] from שָׁרַת [sharat; BDB 1058 s.v. שָׁרַת]) and the parallel verb means “I have made intercession for my enemies.” The second tack is to suppose that God is speaking and is promising Jeremiah deliverance from his detractors. In this case the troublesome word is taken to mean “deliver” (cf. BDB 1056 s.v. I שָׁרָה), “strengthen” (see BDB’s discussion) or read as a noun “remnant” (שֵׁרִיתְךָ = שְׁאֵרִיתְךָ [sheritekha = shÿ’eritekha]; again see BDB’s discussion). In this case the parallel verb is taken to mean “I will cause your enemies to entreat you,” a meaning it has nowhere else. Both of these approaches are probably wrong. The Greek text is the only evidence for leaving out “said.” The problem with making Jeremiah the addressee is twofold. First, the word “enemy” is never used in the book of Jeremiah’s foes, always of political enemies. Second, and more troublesome, one must assume a shift in the addressee between v. 11 and vv.13-14 or assume that the whole is addressed. The latter would be odd if he is promised deliverance from his detractors only to be delivered to captivity. If, however, one assumes that the whole is addressed to Jerusalem, there is no such problem. A check of earlier chapters will show that the second masculine pronoun is used for Judah/Jerusalem in 2:28-29; 4:1-2; 5:17-18; 11:13. In 2:28-28 and 4:1-2 the same shift from second singular to second plural takes place as does here in vv. 13-14. Moreover, vv. 13-14 continue much of the same vocabulary and is addressed to Jerusalem. The approach followed here is similar to that taken in REB except “for good” is taken in the way it is always used rather to mean “utterly.” The nuance suggested by BDB 1056 s.v. I שָׁרָה is assumed and the meaning of the parallel verb is assumed to be similar to that in Isa 53:6 (see BDB 803 s.v. פָּגַע Hiph.1). The MT is retained with demonstrable meanings. For the concept of “for good” see Jer 24:5-6. This assumes that the ultimate goal of God’s discipline is here announced.

[15:11]  sn The Lord interrupts Jeremiah’s complaint with a word for Jerusalem. Compare a similar interruption in discussion with Jeremiah in vv. 5-6.

[15:11]  ¹⁰ tn “Surely” represents a construct in Hebrew that indicates a strong oath of affirmation. Cf. BDB 50 s.v. אִם 1.b(2) and compare usage in 2 Kgs 9:26.

[17:22]  ¹¹ tn Heb “Do not carry any loads out of your houses on the Sabbath day and do not do any work.” Translating literally might give the wrong impression that they were not to work at all. The phrase “on the Sabbath day” is, of course, intended to qualify both prohibitions.

[17:22]  ¹² tn Heb “But sanctify [or set apart as sacred] the Sabbath day.” The idea of setting it apart as something sacred to the Lord is implicit in the command. See the explicit statements of this in Exod 20:10; 31:5; 35:2; Lev 24:8. For some readers the idea of treating the Sabbath day as something sacred won’t mean much without spelling the qualification out specifically. Sabbath observance was not just a matter of not working.

[17:22]  ¹³ tn Heb “fathers.”

[22:21]  ¹⁴ tn Heb “I spoke to you in your security.” The reference is to the sending of the prophets. Compare this context with the context of 7:25. For the nuance “security” for this noun (שַׁלְוָה, shalvah) rather than “prosperity” as many translate see Pss 122:7; 30:6 and the related adjective (שָׁלֵו, shalev) in Jer 49:31; Job 16:2; 21:23.

[22:21]  ¹⁵ tn Heb “from your youth.” Compare the usage in 2:2; 3:24 and compare a similar idea in 7:25.

[26:13]  ¹⁶ tn Heb “Make good your ways and your actions.” For the same expression see 7:3, 5; 18:11.

[26:13]  ¹⁷ tn For the idiom and translation of terms involved here see 18:8 and the translator’s note there.

[26:13]  sn The Lord is being consistent in the application of the principle laid down in Jer 18:7-8 that reformation of character will result in the withdrawal of the punishment of “uprooting, tearing down, destroying.” His prophecies of doom are conditional threats, open to change with change in behavior.

[31:3]  ¹⁸ tn Or “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that time long ago the Lord manifested himself to them. He said, ‘I have…That is why I have drawn you to myself through my unfailing kindness.’” For the basis for each of these translations see the translator’s note. There is debate whether the reference here is to God’s preservation of Israel during their wandering in the Sinai desert or his promise to protect and preserve them on their return through the Arabian desert on the way back from Assyria and Babylon (see e.g., Isa 42:14-16; 43:16-21; Jer 16:14-15; 23:7-8). The only finite verbs in vv. 2-3a before the introduction of the quote are perfects which can denote either a past act or a future act viewed as certain of fulfillment (the prophetic perfect; see GKC 312-13 §106.n and see examples in Jer 11:16; 13:17; 25:14; 28:4). The phrase at the beginning of v. 3 can either refer to temporal (cf. BDB 935 s.v. רָחוֹק 2.b and Isa 22:11) or spatial distance (cf. BDB 935 s.v. רָחוֹק 2.a[2] and Isa 5:29; 59:14). The verb in the final clause in v. 3 can refer to either the continuance of God’s love as in Ps 36:10 (cf. BDB 604 s.v. מָשַׁךְ Qal.5) or drawing someone to him in electing, caring love as in Hos 11:4 (cf. BDB 604 s.v. מָשַׁךְ Qal.1). The translation has opted for the prophetic reference to future deliverance because of the preceding context, the use of מֵרָחוֹק (merakhoq) to refer to the far off land of exile in Jer 30:10; 46:27; 51:50, and the reference to survivors from the sword being called on to remember the Lord in that far off land in 51:50.

[33:20]  ¹⁹ tn Heb “Thus says the Lord.” However, the Lord is speaking so the first person introduction has again been adopted. The content of the verse shows that it is a promise to David (vv. 21-22) and the Levites based on a contrary to fact condition (v. 20). See further the translator’s note at the end of the next verse for explanation of the English structure adopted here.

[33:20]  ²⁰ tn The word יוֹמָם (yomam) is normally an adverb meaning “daytime, by day, daily.” However, here and in v. 25 and in Jer 15:9 it means “day, daytime” (cf. BDB 401 s.v. יוֹמָם 1).

[33:20]  ²¹ tn Heb “you.” The pronoun is plural as in 32:36, 43; 33:10.

[36:7]  ²² tn Heb “will turn each one from his wicked way.”

[36:7]  ²³ tn Heb “For great is the anger and the wrath which the Lord has spoken against this people.” The translation uses the more active form which is more in keeping with contemporary English style.

[36:20]  ²⁴ tn Heb “they deposited.” For the usage of the verb here see BDB 824 s.v. פָּקַד Hiph.2.b and compare the usage in Jer 37:21 where it is used for “confining” Jeremiah in the courtyard of the guardhouse.

[36:20]  ²⁵ tn Heb “all the matters.” Compare the translator’s note on v. 16.

[36:20]  ²⁶ tn Both here and in the next verse the Hebrew has “in the ears of” before “the king” (and also before “all the officials”). As in v. 15 these words are not represented in the translation due to the awkwardness of the idiom in contemporary English (see the translator’s note on v. 15).

[36:24]  ²⁷ tn Heb “Neither the king nor any of his servants who heard all these words were afraid or tore their clothes.” The sentence has been broken up into two shorter sentences to better conform to English style and some of the terms explained (e.g., tore their clothes) for the sake of clarity.

[36:24]  sn There are some interesting wordplays and contrasts involved here. The action of the king and his attendants should be contrasted with that of the officials who heard the same things read (v. 16). The king and his officials did not tear their garments in grief and sorrow; instead the king cut up the scroll (the words “tear” and “cut off” are the same in Hebrew [קָרַע, qara’]). Likewise, the actions of Jehoiakim and his attendants is to be contrasted with that of his father Josiah who some twenty or more years earlier tore his clothes in grief and sorrow (2 Kgs 22:11-20) and led the people in renewing their commitment to the covenant (2 Kgs 23:1-3). That was what the Lord had hoped would happen when the king and the people heard the warnings of Jeremiah (Jer 36:2-3). Instead, Jehoiakim expressed his contempt for the word of God by destroying the scroll.

[36:28]  ²⁸ tn Heb “Return, take another.” The verb “return” is used in the sense of repetition “take again” (cf. BDB 998 s.v. שׁוּב Qal.8). The idea is already contained in “Get another” so most modern English versions do not represent it.

[36:28]  ²⁹ tn Heb “all the former words/things.”

[36:28]  ³⁰ tn Heb “first [or former] scroll.”

[38:2]  ³¹ tn Heb “by sword, by starvation, or by disease.”

[38:2]  ³² tn Heb “those who go out to the Chaldeans.” For the rendering “Babylonians” for “Chaldeans” see the study note on 21:4.

[38:2]  ³³ tn Heb “his life will be to him for spoil and he will live.” For the meaning of this idiom see the study note on 21:9. The words and “he will live” have been left out of the translation because they are redundant after “will live” and “they will escape with their lives.”

[38:2]  sn See Jer 21:9 for this prophecy.

[38:20]  ³⁴ tn Heb “Please listen to the voice of the Lord with regard to what I have been telling you.” For the idiom “listen to the voice” = “obey” see BDB 1034 s.v. שָׁמַע 1.m. Obedience here is expressed by following the advice in the qualifying clause, i.e., what I have been telling you.

[38:20]  ³⁵ tn Heb “your life [or you yourself] will live.” Compare v. 17 and the translator’s note there for the idiom.

[42:21]  ³⁶ tn Or “Today.”

[42:21]  ³⁷ tn The words “what he said” are not in the text but are implicit and seem necessary for clarity.

[42:21]  ³⁸ tn Heb “But you have not hearkened to the voice of [idiomatic for “obeyed” see BDB 1034 s.v. שָׁמַע Qal.1.m] the Lord your God, namely [cf. BDB 252 s.v. וְ 1.b] with respect [cf. BDB 514 s.v. לְ 5.f(c)] all which he has sent to us.” The verb is translated “don’t seem to want to obey” because they have not yet expressed their refusal or their actual disobedience. Several commentaries sensing this apparent discrepancy suggest that 42:19-22 are to be transposed after 43:1-3 (see, e.g., BHS note 18a, W. L. Holladay, Jeremiah [Hermeneia], 2:275; J. Bright, Jeremiah [AB], 252, 256, 258). However, there is absolutely no textual evidence for the transposition and little reason to suspect an early scribal error (in spite of Holladay’s suggestion). It is possible that Jeremiah here anticipates this answer in 43:1-3 through the response on their faces (so Bright, 256; F. B. Huey, Jeremiah, Lamentations [NAC], 361). G. L. Keown, P. J. Scalise, and T. G. Smothers (Jeremiah 26-52 [WBC], 249) also call attention to the stated intention in 41:17 and the fact that the strong warning in 42:15-17 seems to imply that a negative response is expected). The use of the perfect here is perhaps to be related to the perfect expressing resolve or determination (see IBHS 489 §30.5.1d). It is also conceivable that these two verses are part of a conditional sentence which has no formal introduction. I.e., “And if you will not obey…then you should know for certain that…” For examples of this kind of conditional clause introduced by two vavs (ו) see Joüon 2:628-29 §167.b, and compare Jer 18:4; Judg 6:13. However, though this interpretation is within the possibilities of Hebrew grammar, I know of no translation or commentary that follows it. So it has not been followed in the translation or given as an alternate translation.

[44:23]  ³⁹ tn Heb “Because you have sacrificed and you have sinned against the Lord and you have not listened to the voice of the Lord and in his laws, in his statutes, and in his decrees you have not walked, therefore this disaster has happened to you as this day.” The text has been broken down and restructured to better conform with contemporary English style.

[51:61]  ⁴⁰ tn Heb “see [that].”

[51:61]  ⁴¹ tn Heb “words” (or “things”).